But concerns already are being expressed about Chapter 8, which introduces ambiguity in its discussion of ‘accompanying, discerning and integrating weakness.’

EDWARD PENTIN

VATICAN CITY — Pope Francis’ summary document on the two synods on the family released today does not explicitly allow remarried divorcees to receive holy Communion, as some had feared — but it comprehensively covers complex pastoral challenges to the family, in a long text that leaves much open to interpretation.

Running to more than 60,000 words and 325 paragraphs, the Pope’s post-synodal apostolic exhortation Amoris Laetitia (The Joy of Love) is divided into nine chapters, beginning with an extensive exploration of current challenges and ending with a spiritual examination of marriage and the family.

Archbishop José Gomez of Los Angeles has called it “a deep and important document” that comes at a “critical time, when the meaning of marriage, family and human love is confused and disputed in our society.”

The document, signed on March 19, the Solemnity of St. Joseph, brings together the results of the two synods on the family convoked by Pope Francis in 2014 and in 2015. It often cites their final reports, documents and teachings of his most immediate predecessors, as well as Francis’ own numerous catecheses on the family.

The Holy Father also makes use of the contributions of various bishops’ conferences around the world, and, as well as a number of Church Fathers and saintly theologians, it cites Protestant or humanist historical figures such as Martin Luther King, Dietrich Bonhoeffer and Erich Fromm.

The Pope begins by stating that he found both synods “impressive and illuminating.” But he notes that they led to debates in the media that were either calling for “total change” without sufficient reflection or to an attitude of “applying general rules” deriving from “undue” theological conclusions.

To counter this, he says in the introduction that not all discussions of doctrinal, moral or pastoral issues “need to be settled by interventions of the magisterium,” but that “each country or region” can seek solutions “better suited to its culture and sensitive to its traditions and local needs” — a clear hint towards his vision for Church decentralization.

He also places a premium on the importance of conscience and discernment, especially regarding the divorced and remarried. The Church, he writes in the second chapter, makes it “hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.”

‘The Light of the Word’

Chapter One focuses on “the light of the Word,” a reflection on holy Scripture, and stresses that the word of God “is not a series of abstract ideas” but a “source of comfort and companionship” for “every suffering family that experiences difficulties or suffering.”

Chapter Two is dedicated to the actual situation facing families, as, it notes, did Pope St. John Paul II’s 1981 apostolic exhortation on the family, Familiaris Consortio. This, he says, is to keep the document “firmly grounded in reality.” A vast array of problems, ranging from loneliness, television addiction and pornography to human trafficking, dire poverty and the crisis of fatherhood, are touched upon. The new exhortation also issues a strong rejection of ideological colonization in the form of contraception, sterilization and abortion, notes the crisis of faith and decline of religious practice and the “failure to realize” the important role of the “exclusive and indissoluble union” between a man and a woman.

The Pope then moves on to recall some essential aspects of the Church’s teaching on marriage and the family. He stresses the indissolubility and sacramental nature of marriage, the transmission of life and the education of children. He touches on “imperfect situations” and notes “positive elements” in marriages within other religions.

“Discernment” figures highly in the chapter: The Pope states that a level of responsibility depends on cases and factors that limit the ability to make a decision. “Therefore, while clearly stating the Church’s teaching, pastors are to avoid judgments that do not take into account the complexity of various situations,” Francis says. “They are to be attentive, by necessity, to how people experience and endure distress because of their condition.”

Loving Advice for Couples

Chapter Three paves the way for two central chapters dedicated to love. Married couples would profit most from these, the Pope suggests, with one of the chapters being a discourse on the meaning of love and the other on how to make it fruitful.

The first of these, Chapter Four, elevates the importance of “psychological introspection” and discusses the “erotic dimension of love.” It also urges pastors not to lay a “tremendous burden” on couples to reproduce perfectly Christ’s union with his Church. At the same time, the Pope praises the richly encompassing and lasting union of marriage.

Chapter Five discusses the fruitfulness of procreation, highlighting pregnancy, parental love, “discerning the body” and the relationship roles of siblings and between youth and the elderly.

Chapter Six covers “some pastoral perspectives.” As in the 2015 synod’s final report, it firmly states same-sex unions are not even remotely analogous to marriage. Other topics include preparing engaged couples for marriage, accompanying married couples and casting light on current crises.

The Pope also says the “psycho-affective” formation of seminarians needs to be improved so priests can deal with the complex problems facing the family today.

For its part, Chapter Seven examines the possibilities for better formation of children and includes a lengthy section on appropriate sex education. It questions whether educational institutions have taken up this challenge, but omits mention of a parental role in this area.

The Challenge of Chapter Eight

Chapter Eight, probably the most controversial element, deals with “accompanying, discerning and integrating weakness.” It’s a chapter, the Pope writes, that “everyone should feel challenged by” and which the Vatican describes as “very sensitive.” The field-hospital analogy he first employed early in his papacy is reused, and the Pope reaffirms what Christian marriage is. He then notes exceptions that contradict the ideal, while at the same time stating that the Church “does not disregard the constructive elements” in those exceptions.

Francis speaks in the chapter of a “need to avoid judgments” that don’t take account of the “complexity of various situations” and stresses the need of “reaching out to everyone.” The divorced, he writes, should not be pigeonholed in “overly rigid classifications,” leaving no room for personal and pastoral discernment.

The Pope tackles the matter of divorced-and-civilly-remarried persons in this chapter, calling for them to be more fully integrated into the life of the Church, while avoiding “any occasion of scandal.” In a key paragraph, he states that considering the immense variety of concrete situations, “it is understandable that neither the synod nor this exhortation could be expected to provide a new set of general rules, canonical in nature and applicable to all cases.”

Instead, the Pope says what is needed is simply a “renewed encouragement” to undertake a “responsible personal and pastoral discernment of particular cases, one which would recognize that, since ‘the degree of responsibility is not equal in all cases,’ the consequences or effects of a rule need not necessarily always be the same.” The Pope, the Vatican says in its summary of the document, develops in depth the kind of discernment needed for “profound dialogue between the faithful and their pastors.”

He then refers to St. Thomas Aquinas — one of a dozen references to the saintly Dominican theologian — to back up the position. Notably, the word “adultery” is not mentioned in the chapter or the document, beyond the story of Jesus and the stoning of the adulteress.

Appealing to priests to show the “logic of pastoral mercy,” Francis stresses that at times “we find it hard to make room for God’s unconditional love in our pastoral activity. We put so many conditions on mercy that we empty it of its concrete meaning and real significance. That is the worst way of watering down the Gospel.”

Cohabitation is addressed in this chapter, continuing in the same vein as the final report. It applies to this context “not a ‘gradualness of law’ but rather a gradualness in the prudential exercise of free acts on the part of subjects who are not in a position to understand, appreciate or fully carry out the objective demands of the law.”

In a passage concerning “discernment of irregular situations,” it urges that the complexity of these relationships be taken into account and calls on the Church to assist people in finding God’s plan for them. “No one can be condemned for ever, because that is not the logic of the Gospel!” the document states.

A footnote (351) in this section also quotes from the Pope’s apostolic exhortation Evangelii Gaudium, in which he says the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak.”

“Mortal sin” is mentioned once in the document, but only in the context of saying that the Church “possesses a solid body of reflection concerning mitigating factors and situations. Hence it is can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.”

Spirituality of Marriage and the Family

In the final chapter, the Pope balances much of the sociological and psychological nature of the preceding passages with a text devoted to the spirituality of marriage and the family. He holds up the ideal by stressing that each person is called to “keep striving towards something greater than ourselves and our families.”

And he offers encouragement by calling on all to “never lose heart because of our limitations, or ever stop seeking that fullness of love and communion which God holds out before us.”

Overall, the document — by the Vatican’s own admission — does not seek to affirm the “ideal family,” but, rather, the complex reality of family life, based on “what people have lived over many years.” Amoris Laetitia, the Vatican says in the conclusion of its synthesis, “speaks the language of experience and of hope.”

“It is my hope,” the Pope writes in closing, “that, in reading this text, all will feel called to love and cherish family life, for families are not a problem; they are first and foremost an opportunity.”

Responses

So far, among those who saw an advanced copy of the document, it has received a mixed response. It has been welcomed for its broad and detailed exposition of the complex realities facing the family today and for upholding many key areas, such as the Church’s teaching on contraception and marriage as a union between a man and a woman. The document makes several positive references to Humanae Vitae and Familiaris Consortio in a number of contexts.

In a statement provided to the Register, Archbishop Gomez said it is “a gift to the Church” in understanding “what God really intends for our true happiness as men and women.” Pope Francis, he added, “has asked us to read his reflections slowly and carefully, and I am going to continue to do that.” He said he was particularly encouraged by the passages on preparing men and women for marriage and on accompanying newlyweds, as well those on wounded families and persons living in difficult situations.

But some are disconcerted and disturbed about what the long document leaves out, and about its theology and ambiguity, especially concerning some moral issues on which the Church has previously always had crystal-clear teaching.

In comments to the Register April 7, Catholic philosopher Antonio Livi described Amoris Laetitia as an “ambiguous text” and rejected the notion that fundamental pastoral practice can change, while Catholic doctrine on the sacraments cannot.

“This really is the theological error of the document,” he said, “because pastoral practice cannot be anything other than a prudent but rigorous application of the doctrine.”

Archbishop Gomez said “he prayed that all of us will reflect on our Holy Father’s words and continue to look for ways to speak to the hearts of the men and women of our time.”

Summed up the archbishop, “We all have a lot to learn from Amoris Laetitia.”

We NEED to “pray without ceasing” for Pope Francis and all of our Cardinals, Bishops and Priests…..

Posted by Donald Link on Wednesday, Apr, 13, 2016 1:29 PM (EDT):

I can see it now. Armed with this document we will have thousands of pastors acting as mini-popes of their own churches dispensing whatever teaching suits them and relying on the flexibility given them by this document to do so. What next? Assuming the Almighty’s commandments need updating to fit the times? It is quite possible that He may weigh in on the matter and I doubt in a manner pleasing to the self centered libertines.

Posted by Judy on Sunday, Apr, 10, 2016 1:48 PM (EDT):

Some people got so confused about;
Love of God and Love of Flesh.
What makes this mind set so infatuated with the the matter of EGO?
Something is very wrong with their inclination!
Love God first! Otherwise, Nothing will work! Nothing!
Be careful, may you don’t have enough time!

Posted by James on Sunday, Apr, 10, 2016 12:26 PM (EDT):

Some commenters here might well remember the insight offered in regard to conclaves well before he was elected pope by Benedict XVI. To paraphrase, “…the Holy Spirit always inspires but men do not always listen.”
Given their sensibilities they might wonder where the Holy Spirit has been hiding over the past 2,000 years while Roman Catholicism apparently has been dispersing erroneous notions of the nature of mortal sin and the constitution of marriage. Why has our Lord deprived us of Bergoglian wisdom all these centuries? One might reason the English Deformation might have been avoided if such wisdom had been present to apply its brand of discernment to that tragedy.
I’m beginning to look forward to the judicial industry that will develop around the litigation of pastoral malpractice apparently exercised by our Church over the past two thousand years. I wonder where the statute of limitations will be set. 1900? 1500? Maybe 33AD?
Christianity isn’t a comfort zone. It was bequeathed to us by our Crucified Bridegroom. If only “Amoris Laetitia” might be translated into English as “Love is a Harsh and Dreadful Thing” it might have some credence. Comfort zones deemed “Wishup Spaces” established by nanny-speak serve the Mystical Body of Christ very poorly indeed.

Posted by Dr.Cajetan Coelho on Sunday, Apr, 10, 2016 2:03 AM (EDT):

‘Amoris Laetitia’- what a fine document. It’s the work of the Holy Spirit enacted through human agency. Church is moving forward.

...and Almighty God—-who above all—-has a right to preach, demand, and dispense mercy——————-
put His clear and concise Ten Commandments for living a good and moral life on one stone slab so there can be no misunderstanding.
Ruth Ruhl-LaMusga

Posted by aric on Saturday, Apr, 9, 2016 10:24 PM (EDT):

this from the pope

“In certain cases, this can include the help of the sacraments. Hence, “I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 [2013], 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039).”
.

this from poster Jean
This renewed emphasis is going to be quite a challenge for the American Catholic Church which has, for the last few decades, placed the laws of the Church well over the law of love.

Sounds like the Pope and Jean have been in the same parish ... but I am not sure where these parishes are that are overly conservative to the point of being unmerciful

So far, any parish that I have been in that has had a Priest that is more conservative than liberal—wait, that would be only one and with both priests that were more conservative than liberal, the priest has been run out of the parish. Let’s check the capital of our country Washington D.C. ... has the Vice President ever been refused Communion ? I have not heard of it if it has happened. The Pope’s concerns of overly rigid priests, churches, parishes, and catholics are largely misplaced. To the extent that his message of mercy is needed to be added to a reiteration of what church doctrine and practice is called to be, I would go along with that to keep our church etc.. from becoming to rigid without mercy. He simply needs to state the sheperds of the church need to be sure they are being kind when applying the rules of the church and work harder to be try to save the lost sheep. It is almost like he has studied the parenting philosophy of Love and Logic and gotten it wrong in an attempt to be sure he is not too heavy on the Logic and short on the love. You do need to lock in the love first before allowing the consequences ( Logic) to be applied. A proper adherence of the Love and Logic parenting philosophy allows for the children to experience the consequence ( logic) without having a false refuge of getting lost in blaming others for being so mean or sarcastic and thus not taking personal responsibility. A parent locks in the love first but still allows the consequence to happen. the parent does not mitigate the consequence because well the kid was tired from staying up so late so they were not in full control of their emotions. Their staying up so late becomes part of the love and logic… it sure stinks that you talked back to your teacher, I get cranky too when I stay up too late like you did last night. It sure is going to be a bummer for you to stay after school for the next two days… have you figured out how to get home from school after your detention. My day’s activities allow me to pick you up at the end of school not an hour later. if you need help figuring out a plan let me know and we can discuss.

Instead of that we are getting Love and some of the logic…maybe .... unless things are really bad for you ... from the Pope. It does not work that way.

Posted by Judy on Saturday, Apr, 9, 2016 3:39 PM (EDT):

A Conscious without obidence to the law of God is self made god! You believe nobody condemned forever? Find out where is Sin, offending The Holy Spirit can not be forgiven? Wow to you who promoting this poison!

Posted by John P on Saturday, Apr, 9, 2016 3:31 PM (EDT):

One lens to analyze this Exhortation is to forecast its efficacy on leading people into heaven. There are both favorable and unfavorable effects that I foresee. On the positive side, there are a portion of people currently in a state of denial or complacency with regard to the moral state of their soul (because of an irregular relationship) who will for the first time seek pastoral counsel. This change in disposition is likely driven by an opening of hope established by this Exhortation that there are forgiveness pathways whereby they may be brought back into full communion with the church including the ability to receive holy communion. What they don’t know is that the course of action prescribed by paschal care will in many cases require complete continence and abstention from sex in their current relationship. For some portion of those that start, the paschal process will gradually lead them to accept this and they will move into full compliance over time. The result: lost souls get into heaven that otherwise would not, had the call for pastoral attention for those in irregular relationships not been raised to this level of importance by Pope Francis. On the other hand, there is a portion of people who will use a self-serving interpretation of the ambiguous components of this Exhortation to deceive themselves into believing the moral consequences to divorce and remarriage are reversible. They will rationalize their behavior in a manner that leads them to have the stain of unrepented mortal sin on their soul come judgment day, leading to an eternity in hell. I applaud Pope Francis for his intention of being the good shepherd who seeks the one lost sheep and rejoices when it is brought back to the fold with the other 99. I fear that there will be unforeseen consequences and we will find that for every one sheep that has been safely returned to the fold, many, many more will have slipped away from the safety of the Church and will have been irreversibly lost.

Posted by Kim on Saturday, Apr, 9, 2016 3:22 PM (EDT):

God blessed mother Angelica who could not to bear this destruction!

Posted by Thomas Flood on Saturday, Apr, 9, 2016 2:53 PM (EDT):

For those who are in opposition to the Holy Father, do you honestly believe that the third person of the Blessed Trinity, the Holy Spirit, was not in attendance at the Synod and is not present in the writing of the Holy Father? I believe that significantly more humility is necessary in your lives to follow the commands of Jesus. You can be assured of a remembrance in my daily prayer.

Posted by William Mahrt on Saturday, Apr, 9, 2016 2:26 PM (EDT):

Give credit where credit is due: the theology of marriage here is desperately needed by our world. Will the world listen, or will it single out a few comments that open the door to the admission of divorces and remarried to communion? They are encouraged to make use of the sacraments, and this is sometimes said to be the sacrament of confession. But if the question is adultery, this cannot be absolved until they give up the sin. It is said that the principles must be applied variously in various regions. How can we read this as anything but a license for the Germans to follow their penchant simply to readmit the divorced and remarried to communion?

Posted by Rebecca on Saturday, Apr, 9, 2016 12:41 PM (EDT):

I haven’t had the chance to read Pope Francis “Amores Laeticia” nor all the comments in response to the article written by Edward Pentin, forwarded to me by email. Based on his article, I fully agree that the Holy Father did leave the burden of discernment and judgment on the pastors and the individuals concerned. I am not sure whether I am right in my understanding of what I read.

However, if the pastors are not inclined to liberalism, it is not judgmental for them to follow the teachings of Jesus Christ. (Even to interpret the Bible, individually, is not easy.)

This is what struck me though: “In comments to the Register April 7, Catholic philosopher Antonio Livi described Amoris Laetitia as an “ambiguous text” and rejected the notion that fundamental pastoral practice can change, while Catholic doctrine on the sacraments cannot.”
“This really is the theological error of the document,” he said, “because pastoral practice cannot be anything other than a prudent but rigorous application of the doctrine.”

Father J, Ambiguity is the standard for Modernists. This pope is the epitome of a Modernists. Since when do doctrines evolve according to the standards of society. Jesus’s teachings stood the test of time for 2000 years before the disastrous Vat. II. Pope Pius X was a prophet when he declared what would happen if the Modernists ever go into power. We have seen the decline of the church, and these Modernists think that Vat. II was a success, empty seminaries, convents, schools, very few at confession, a attendance rate of about 20%, which was 90% pre Vat.II. Cafeteria Catholics, unheard of among the laity pre vat. II

Posted by Joe DeCarlo on Saturday, Apr, 9, 2016 10:47 AM (EDT):

What does the pope mean? follow your conscience. I am going to follow my conscience and drive through every red light that I see. I feel that I shouldn’t have to stop for red lights, and to heck with the law.

Posted by Lazarus Gethsemane on Friday, Apr, 8, 2016 11:28 PM (EDT):

There is nothing “complex” about the “pastoral challenges” in this modern age of immoral heresy. It is the same simple problem that it has always been in the Church:

Immoral self-centered people - and the spineless clergy who accommodate them. May God have Mercy on all of them. “For their fate will be worse than that of Sodom and Gomorrah on the Day of Judgement.”

Posted by john316 on Friday, Apr, 8, 2016 11:13 PM (EDT):

Thanks to this document, the Church is on its way to becoming one more religion of relativism.

Those who preach and teach mercy without repentance are deceivers, and are likely deceived themselves.

Posted by Randal Agostini on Friday, Apr, 8, 2016 9:25 PM (EDT):

I want to thank Edward Pentin for his summary and Pope Francis for his courage. What I learned about God and Francis in Laudato Si were two important differences between God and Man. Man likes to work from structure and is in a constant state of measurement or comparison. We have a love hate relationship with rules. God on the other hand is interested in the process and the relationship.
What Francis is trying to explain is divine understanding of Church dogma and this can only be achieved using the heart and the Holy Spirit. God created Man. For our benefit the second person was thoroughly human, in every respect except sin. Jesus was able to navigate the entire expanse of human frailty without sin.
It would seem logical therefore that the answer lies in scripture, that with the help of the Holy Spirit we should be able to discern how the Love and Mercy of God attends to the more ambiguous situations, which in the end will bring all of us sinners to lead lives that will draw us into the peaceful embrace of our all loving God.

Posted by Tim Andries on Friday, Apr, 8, 2016 8:22 PM (EDT):

The more I read, the more I see the growing confusion and lack of clarity. Both sides are wrong, Benedict XVI was right, “love without truth is blind, truth without love is empty”. Maybe for once the church could address the pastoral vs doctrinal, liberal vs conservative fiasco. Poor catechesis is not helped by ambiguity the bishops much less the Pope.

Just my thoughts

Posted by Ray on Friday, Apr, 8, 2016 8:14 PM (EDT):

It saddens me to watch the church be lead down a path that gives credence to the thoughts and actions of our current societies. If we are to be led by conscience each country, no each parish will operate under different rules for what is and isn’t OK,what is sinful and not sinful. Why should marriage be a sacrament at all. And if we can decide what is wrong, what is the purpose of confession, we can forego the lines and be like the Protestants.
Infallibility on faith and morals. Am I obliged to accept this liberal opaque trash Francis is offering us. Christ had mercy and understanding, he offered forgiveness, but he also gave the command to sin no more. So there must be some objective standard we must strive obtain.

Posted by John on Friday, Apr, 8, 2016 7:53 PM (EDT):

Christ would want the clergy to guide our brothers and sisters out of sin. Instead, this will be interpreted by many to permit the reception of communion in an unworthy state, another sin. Thus, these of our brothers and sisters will continue to live in a state of perpetual mortal sin. Furthermore, these brothers and sisters will be deceived into believing that they are living according to Christ’s teachings. However, they will be judged by God, not by the Cardinal Kasper doctrine, Pope Francis, clergy, or any other man.

Without correction or clarification, this will lead to massive abuse.

Particularly troublesome is the statement…

“In certain cases, this can include the help of the sacraments. Hence, “I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 [2013], 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039).”

I am not aware of any torture chamber confessional. This straw man argument is a technique often used by those who have no valid argument.

Posted by Bruce Yocum on Friday, Apr, 8, 2016 7:04 PM (EDT):

Pope Francis is not primarily a theologian, but a pastor. As a theologian he is a Rahner era Jesuit, and so we must show him mercy. As a man, he has a heart of gold, and those with such pure hearts do not imagine what people might make of their words. His document is what we might expect of a man who is not a theologian but whose heart leads him to mercy. His predecessor was a man of keen intellect, a razor sharp mind (everyone who worked with him in the Congregation of the Doctrine of the Faith recognized that)but also a man who could not recognize that the public could not follow and appreciate his subtlety and precision.

So let all of those who accept the Revelation given us, first through the manifold works of God in creation, then in the Law, and then in Jesus Christ, support and encourage one another.

Posted by anna lisa on Friday, Apr, 8, 2016 7:04 PM (EDT):

What is so ambiguous?
.
“Thou shalt not steal”
.
A man steals a loaf of bread to feed his starving family.
.
A man steals a loaf of bread because the shopkeeper overcharged him for a gallon of water in a heat wave.
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A boy steals a loaf of bread to show off to a friend, and defy authority.
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Same act, different levels of culpability, except for the first act in which there is no culpability for his desperate act.
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“Thou shalt not commit adultery”
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I don’t think we need to make a list covering all of the scenarios which could lead a person to being wounded, and thus unable or damaged in their ability to uphold the lofty ideal of sacramental marriage.
.
Nothing is ambiguous about a Father opening his arms wide, and helping a faltering child take baby steps toward a lofty mountain peak.
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“But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!”
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Moral outrage is unbecoming of a follower of Jesus. Won’t an iron fist interpretation of the law become the bar with which the puritan will be judged in *all* things?
.
“I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.”
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The theme of mercy and justification isn’t anything new, but rigorous interpretations of the law found such teachings to be blasphemous. Saul didn’t become Paul until the scales fell from his eyes. Dogma took on a whole new light.

Posted by Archie Haase on Friday, Apr, 8, 2016 6:07 PM (EDT):

I am not sure why Catholics want to unite with the Eastern Orthodox. Because on many issues the Orthodox Church is light years more enlightened on Christ wishes for the church on issues concerning the family. Catholics and western Christians in general seem to try very hard to exclude people from heaven. The Church prospers because of donations enriching local Catholic dioceses, hospitals and universities, this money coming from an economic system that destroys families. Some US Roman Catholic US Parishes received in donations in one week that many dioceses receive in 6 months across the world. This cash flow system making the Catholic Churches and Catholic institutions very rich is also destroying Catholic families around the US. Notre Dame University alone has over 10 Billion in Endowments.

Posted by Stephen DeVol on Friday, Apr, 8, 2016 6:00 PM (EDT):

I agree Edwin ... Chapter 8 is the meat. Chapter 8 is the chapter that should be read by all priests, moral theologians, and divorced Catholics, but it is worth reading for everyone. It is probably the best discussion of conscience and sin that I have ever seen come out of the Vatican. It deserves much more extensive treatment than I can give it here.

Pope Francis challenges the church to do more than simply repeat the Catechism and harangue the fallen.

The role of conscience is paramount in moral decision making.

Quoting first from Aquinas and then the formal Catechism of the Catholic Church, Francis states: “A negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved.”

In other words, the pope says one cannot judge a person based on how their situations measure up to any general norm.

“A pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives.”

Last, but not least ... Pope Francis reaffirms that “Communion is a medicine for the weak ... not a prize for the perfect.” This specific sentence has been repeatedly emphasized in two papal exhortations.

The best advise I can give to the judgemental as they read moris Laetitia is: get real!

Posted by Stephen DeVol on Friday, Apr, 8, 2016 5:36 PM (EDT):

Pope francis hit the nail on the head!

A specific instruction to pastors ...

“We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are ca­pable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.”

... a reaffirmation of the primacy of conscience and the primacy of mercy defined by St. Thomas Aquinas (12 references in the document) ... and a dismissal of reductionist neo-Thomistic reasoning ... these developments in doctrine will have to be unpacked to make sense of what is new ...

Read Chapter 4 carefully ... this is magnificent!

.

Posted by Barbara on Friday, Apr, 8, 2016 2:39 PM (EDT):

If there is “theological error of the document,” it should be corrected before being brought before Catholics. Why allow error? Why ambiguity? Did God not foresee our modern circumstances BEFORE He gave us His laws? Does He still expect us to obey? What a mess!

Posted by Father J on Friday, Apr, 8, 2016 2:02 PM (EDT):

Modernist piece of trash. The blather and ambiguity could make it the 17th Vatican II document.

Posted by Peter Kelly on Friday, Apr, 8, 2016 2:01 PM (EDT):

This is so bad, I can not write what is in my heart and mind. I will continue to pray that the Holy Father be inspired by the Holy Spirit.

Posted by Jim on Friday, Apr, 8, 2016 1:24 PM (EDT):

Main stream media is already having a hay day with this. “No hard rules regarding family and sexuality” they are saying. Apparently enough cracks and wiggle room to accomadate even the most dissident.

Posted by Eileen McAleese on Friday, Apr, 8, 2016 12:39 PM (EDT):

Frequently people fall into a fallacy of being unable to discern the difference between a fully formed conscience and what they desire. Anbiguity is not their friend.

Posted by Leo on Friday, Apr, 8, 2016 12:36 PM (EDT):

Like a lot of the Pope’s writings and teachings, he does not recognize that people make their own decisions about re-marriage, etc. This is bothersome. If a person remarries against clear doctrine,they enter into sin, not the Church. And,not those of us who have constantly played by the rules and took our lumps.
As far as the Samaritan woman goes, people forget the Lord did not say it was OK, but to stop her sinning and obey the teachings of no adultery or fornication. There was forgiveness, but also the reminder to sin no more.

Posted by Myshkin on Friday, Apr, 8, 2016 12:00 PM (EDT):

Pentin gives a nice overview—thank you.

From the summary and quotations of the text, this non-theologian would say that the Pope has not taught new doctrine, but he is emphasizing mercy. This is a profound and valid message for all of the Church to hear. Pope John Paul II, of course, who canonized the Saint of Divine Mercy, Faustina, would agree with the emphasis on God’s mercy.

To me, the most interesting sentence quoted above is this: “We put so many conditions on mercy that we empty it of its concrete meaning and real significance. That is the worst way of watering down the Gospel.”

Overall, I am pleasantly surprised and happy to read Mr. Pentin’s summary as indicating Pope Francis continuing to “go to the peripheries”, as Francis stated at the outset of his Papacy.

Posted by Elizabeth V on Friday, Apr, 8, 2016 11:45 AM (EDT):

There are very good elements in this document, but yes, chapter eight is problematic. We must remember that, even though Jesus didn’t talk about adultery a lot, He shouldn’t have to since He made it clear what He meant when he did. He showed great mercy towards the adulteress, but he didn’t deny that she was one. He pointed out the sins of those who would have stoned her and saved her life. Then, He forgave her but also admonished her to “sin no more”. Truth, mercy and justice. We don’t just have “rules”, we have the Word of God, and we should be warm and welcoming to all, yes, but the ultimate goal is to bring them into full communion with the Church, not be enablers, isn’t it? Who among us, including those who do receive Communion, are not sinners? Whoever said that Communion was only for the perfect? Who of us in not in a lifelong struggle to work towards holiness even though we know that, as sinners, we can never in this lifetime be perfect as God is perfect? We are told to try, and try again until the end of earthly life. I agree with the Pope that annulment is oftentimes difficult to obtain because of the process and the expense. Yes, this should be made more accessible so that those who are in illicit relationships can remarry in the church. Yes, we must pray for our clergy so that they can be imbued with the truth and wisdom, and mercy, they need to deal with the many difficulties God’s children experience, and quite frankly cause themselves, in this life, but never never must they lose sight of the truth of God’s Word. Without that, mercy is reduced to justifying self-pity and enabling more sin. We are all challenged to take up our cross in life and I have valued those who have been kind and helpful to me, but I have also had to face hard truths about myself that I may not have if someone hadn’t loved me enough to be honest. That is what leads to realization of our own sinfulness and the ability and need to express our deep sorrow for the offenses we have committed and beg God’s forgiveness in confession, with the promise that we will sin no more. Of course we do because we are by nature sinners thanks to original sin, and so we go back to confession, but we also make progress hopefully and move beyond what we first confessed to a deeper level of understanding of how there are other areas where we are still sinful and deeply imperfect. In other words, it is not only up to the priest, but very much up to us as individuals to take upon ourselves responsibility to learn and grow in our faith. I’m sure I am not the only Catholic who has had to realize that. I will, until my death, like everyone else, be a “practicing Catholic”, but that is okay. God is worth the effort because, despite my deep flaws, He has given me so many blessings and especially, through the Risen Christ, the gift of eventual everlasting joy with Him in Heaven, once purified.

Posted by Brian Miles on Friday, Apr, 8, 2016 11:42 AM (EDT):

Just to be clear, Pope Francis came right out and endorsed the Kasper Proposal in footnote 351.
.
In paragraph 305, to which this footnote refers, the pope states plainly that he is speaking about those living “irregular situations”—which, for all but the most willfully obtuse, AT LEAST means civilly divorced individuals now living in adulterous relationships.
.
Thus, when Francis states the following in footnote 351, he is affirmatively teaching the Kasper Proposal; namely, that in certain unspecified cases of divorced individuals living in adulterous relationships, the sacraments, up to an including the Eucharist, may be administered vis-à-vis the internal forum:
.
“In certain cases, this can include the help of the sacraments. Hence, “I want to remind priests that the confessional must not be a torture chamber, but rather an encounter with the Lord’s mercy” (Apostolic Exhortation Evangelii Gaudium [24 November 2013], 44: AAS 105 [2013], 1038). I would also point out that the Eucharist “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” (ibid., 47: 1039).”
.
That’s pretty much the farm folks.

Posted by Jean on Friday, Apr, 8, 2016 11:37 AM (EDT):

Essentially, Pope Francis is pursuing his pastoral mission to bring our Church to be more inclusive ... and less exclusive of others. He emphasizes again and again the predominance of the rule of LOVE over the RULES of the Magisterium. This renewed emphasis is going to be quite a challenge for the American Catholic Church which has, for the last few decades, placed the laws of the Church well over the law of love. American Catholics, as we consistently read here on NCR, much prefer to condemn and exclude, than love and forgive. Pope Francis’ prophetic call to conversion since he became our Holy Father, is quite powerful and disturbing. I pray that the American Catholic Church will join the Universal Catholic Church and convert to the Pope’s new tone! Unfortunately, in the USA, politics and all its exclusions (women, gays, immigrants, the poor, muslims, visible minorities,etc.) drive the Catholic Church more than not, and I fear that the Pope’s message will, once again, be ignored unlike in other civilized and christian countries. I remain hopeful in this Year of Mercy.

Posted by Don L on Friday, Apr, 8, 2016 11:13 AM (EDT):

“...he says not all discussions of doctrinal, moral or pastoral issues “need to be settled by interventions of the magisterium,” but that “each country or region” can seek solutions “better suited to its culture and sensitive to its traditions and local needs” — a clear hint towards his vision for Church decentralization…”

Upon this rock I will build my many churches?

Doctrine and truth are now subordinate to culture.

Posted by ThomasG on Friday, Apr, 8, 2016 11:00 AM (EDT):

‘Humanae Vitae’ runs 14-20 pages as I recall (depending on the version you have) and it was a model of clarity. No one could come away from that document and not know what the Church teaches.

Now in this Encyclical we have 200+ pages, 325 paragraphs, and ambiguity on the very issues most contested, ambiguity that will foment confusion and exacerbate divisions.

Pope JPII really started this trend of long encyclicals (60-75 pages), but Francis has taken it to new heights. At least JPII wasn’t ambiguous in laying out Church teaching though. Now we’ve got length and ambiguity.

Posted by Dan M on Friday, Apr, 8, 2016 10:51 AM (EDT):

I obviously haven’t had time to fully digest, but what I have been able to read is magnificent! Well done faithful servants (Aka Pope Francis and the Synod Fathers)

Posted by Larry Northon on Friday, Apr, 8, 2016 10:33 AM (EDT):

“No one can be condemned for ever, because that is not the logic of the Gospel!” Is this a denial of the existence of hell? “Hence it is can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.” In that case, can it still be said of ANYONE living in an “irregular” situation?

Posted by Connie on Friday, Apr, 8, 2016 10:20 AM (EDT):

The secular media says this: “Pope Francis relaxes rules on divorce, says no to gay marriage.”
Meanwhile, we Catholics, including priests probably, are parsing the language to try to discover what the Pope is REALLY saying.

Posted by Alex on Friday, Apr, 8, 2016 9:23 AM (EDT):

I guess I get confused easily. Jesus said if you divorce and remarry you are committing adultery. This is per the official English language translation of the chu4ch.our pope says…..it can’t be said that they are living in a state of mortal sin. I wonder who I should listen to?

So, as expected, there is enough ambiguity to allow any interpretation you want, leaning heavily towards letting divorced and remarried Catholics receive Communion. It’s also discouraging that the pope uses theological ambiguity to support this. To me, the whole thing is a very complex way of saying, “Do whatever you want.” With such a lack of clarity, that’s the only conclusion you can draw. Therefore, unity of praxis around the world has just gone out the window. Actually, I think this ambiguity on the part of the pope is cowardly and dishonest, but it goes along with his plan to make small changes over a long period of time which are more conducive to making them acceptable and irreversible.

Posted by gsk on Friday, Apr, 8, 2016 9:04 AM (EDT):

Our bishops and priests will need tremendous prayer support in order to navigate these muddy waters properly. Souls hang in the balance, and we all want to get this right. It should be a daily intention for everyone.

Posted by James on Friday, Apr, 8, 2016 8:48 AM (EDT):

Already here, out west, before the sun rises, we here on the news “...and if you are divorced and remarried all you have to do is ask your priest…”
Delivered by a smiling blond.
The medium is the message.

Posted by john f kusske on Friday, Apr, 8, 2016 7:47 AM (EDT):

I don’t get it. So the Laws of the Church haven’t changed, we just don’t need to follow them any more. Is that it?

Posted by Mark on Friday, Apr, 8, 2016 7:40 AM (EDT):

This is a tiring issue, it behooves me to understand Why the divorced-and-remarried are considered some sort of victims since it was their choice. I agree that there are degrees of culpability, but the more a person is educated the more a person becomes culpable. The pastoral approach would be to first educate; then live in complete continence before receiving sacraments. Saint John Paul expresses his concern in Familiaris consortio:

“experience unfortunately shows that people who have obtained a divorce usually intend to enter into a new union. Since this is an evil ... the problem must be faced with resolution. The Church, which was set up to lead to salvation all people cannot abandon to their own devices those who have been previously bound by sacramental marriage and who have attempted a second marriage.”

I agree they should not “consider themselves as separated from the Church… [but] if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.

Reconciliation in the sacrament of Penance can only be granted to those who [repent and] are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means [to] live in complete continence, that is, by abstinence from the acts proper to married couples.”

The more the Church emphasizes the indissolubility of marriage, the more divorced people will not attempt to enter into an adulterous second “marriage.”

When is the last time the Church showed “care” for those never married but want to be married. This is just as heavy a cross.

Posted by russell snow on Friday, Apr, 8, 2016 7:23 AM (EDT):

Thanks for your insightful summary. I find your reporting to be very helpful, balanced, and useful. It is just as I expected: no change in doctrine, but a recognition that the reality of people living in sin is very complex and that even in mortal sin, mitigating factors must always be taken into account.

Posted by Ashpenaz on Friday, Apr, 8, 2016 6:56 AM (EDT):

“hence it is can no longer simply be said that all those in any ‘irregular’ situation are living in a state of mortal sin and are deprived of sanctifying grace.”

Including those in a same-sex civil marriage?

Posted by JJ on Friday, Apr, 8, 2016 6:26 AM (EDT):

Appears soft on adultery and mortal sin. Wonder how many souls will be lost.

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